Feeds:
Posts
Comments

Posts Tagged ‘christian’

Another great saint.

 B16 spoke about him at a General Audience in 2009.

It’s very appropriate that John’s feast falls during Advent, during our preparation for the Feast of the Incarnation.

(I have re-paragraphed it for ease of reading. Also bolded some key points.)

John, born into a wealthy Christian family, at an early age assumed the role, perhaps already held by his father, of Treasurer of the Caliphate. Very soon, however, dissatisfied with life at court, he decided on a monastic life, and entered the monastery of Mar Saba, near Jerusalem. This was around the year 700.

He never again left the monastery, but dedicated all his energy to ascesis and literary work, not disdaining a certain amount of pastoral activity, as is shown by his numerous homilies. His liturgical commemoration is on the 4 December. Pope Leo XIII proclaimed him Doctor of the Universal Church in 1890.

In the East, his best remembered works are the three Discourses against those who calumniate the Holy Images, which were condemned after his death by the iconoclastic Council of Hieria (754). These discourses, however, were also the fundamental grounds for his rehabilitation and canonization on the part of the Orthodox Fathers summoned to the Council of Nicaea (787), the Seventh Ecumenical Council. In these texts it is possible to trace the first important theological attempts to legitimise the veneration of sacred images, relating them to the mystery of the Incarnation of the Son of God in the womb of the Virgin Mary.

John Damascene was also among the first to distinguish, in the cult, both public and private, of the Christians, between worship (latreia), and veneration (proskynesis): the first can only be offered to God, spiritual above all else, the second, on the other hand, can make use of an image to address the one whom the image represents. Obviously the Saint can in no way be identified with the material of which the icon is composed. This distinction was immediately seen to be very important in finding an answer in Christian terms to those who considered universal and eternal the strict Old Testament prohibition against the use of cult images. This was also a matter of great debate in the Islamic world, which accepts the Jewish tradition of the total exclusion of cult images. Christians, on the other hand, in this context, have discussed the problem and found a justification for the veneration of images. John Damascene writes, “In other ages God had not been represented in images, being incorporate and faceless. But since God has now been seen in the flesh, and lived among men, I represent that part of God which is visible. I do not venerate matter, but the Creator of matter, who became matter for my sake and deigned to live in matter and bring about my salvation through matter. I will not cease therefore to venerate that matter through which my salvation was achieved. But I do not venerate it in absolute terms as God! How could that which, from non-existence, has been given existence, be God?… But I also venerate and respect all the rest of matter which has brought me salvation, since it is full of energy and Holy graces. Is not the wood of the Cross, three times blessed, matter?… And the ink, and the most Holy Book of the Gospels, are they not matter? The redeeming altar which dispenses the Bread of life, is it not matter?… And, before all else, are not the flesh and blood of Our Lord matter? Either we must suppress the sacred nature of all these things, or we must concede to the tradition of the Church the veneration of the images of God and that of the friends of God who are sanctified by the name they bear, and for this reason are possessed by the grace of the Holy Spirit. Do not, therefore, offend matter: it is not contemptible, because nothing that God has made is contemptible” (cf. Contra imaginum calumniatores, I, 16, ed. Kotter, pp. 89-90).

We see that as a result of the Incarnation, matter is seen to have become divine, is seen as the habitation of God. It is a new vision of the world and of material reality. God became flesh and flesh became truly the habitation of God, whose glory shines in the human Face of Christ. Thus the arguments of the Doctor of the East are still extremely relevant today, considering the very great dignity that matter has acquired through the Incarnation, capable of becoming, through faith, a sign and a sacrament, efficacious in the meeting of man with God. John Damascene remains, therefore, a privileged witness of the cult of icons, which would come to be one of the most distinctive aspects of Eastern spirituality up to the present day. It is, however, a form of cult which belongs simply to the Christian faith, to the faith in that God who became flesh and was made visible. The teaching of Saint John Damascene thus finds its place in the tradition of the universal Church, whose sacramental doctrine foresees that material elements taken from nature can become vehicles of grace by virtue of the invocation (epiclesis) of the Holy Spirit, accompanied by the confession of the true faith.

John Damascene extends these fundamental ideas to the veneration of the relics of Saints, on the basis of the conviction that the Christian Saints, having become partakers of the Resurrection of Christ, cannot be considered simply “dead”. Numbering, for example, those "amy welborn"whose relics or images are worthy of veneration, John states in his third discourse in defence of images: “First of all (let us venerate) those among whom God reposed, he alone Holy, who reposes among the Saints (cf. Is 57: 15), such as the Mother of God and all the Saints. These are those who, as far as possible, have made themselves similar to God by their own will; and by God’s presence in them, and his help, they are really called gods (cf. Ps 82[81]: 6), not by their nature, but by contingency, just as the red-hot iron is called fire, not by its nature, but by contingency and its participation in the fire. He says in fact : you shall be holy, because I am Holy (cf. Lv 19: 2)” (III, 33, col. 1352 a).

After a series of references of this kind, John Damascene was able serenely to deduce: “God, who is good, and greater than any goodness, was not content with the contemplation of himself, but desired that there should be beings benefited by him, who might share in his goodness: therefore he created from nothing all things, visible and invisible, including man, a reality visible and invisible. And he created him envisaging him and creating him as a being capable of thought (ennoema ergon), enriched with the word (logo[i] sympleroumenon), and orientated towards the spirit (pneumati teleioumenon)” (II, 2, pg 94, col. 865a). And to clarify this thought further, he adds: “We must allow ourselves to be filled with wonder (thaumazein) at all the works of Providence (tes pronoias erga), to accept and praise them all, overcoming any temptation to identify in them aspects which to many may seem unjust or iniquitous, (adika), and admitting instead that the project of God (pronoia) goes beyond man’s capacity to know or to understand (agnoston kai akatalepton), while on the contrary only he may know our thoughts, our actions, and even our future” (ii, 29, pg 94, col. 964c).

Plato had in fact already said that all philosophy begins with wonder. Our faith, too, begins with wonder at the very fact of the Creation, and at the beauty of God who makes himself visible.

The optimism of the contemplation of nature (physike theoria), of seeing in the visible creation the good, the beautiful, the true, this Christian optimism, is not ingenuous: it takes account of the wound inflicted on human nature by the freedom of choice desired by God and misused by man, with all the consequences of widespread discord which have derived from it. From this derives the need, clearly perceived by John Damascene, that nature, in which the goodness and beauty of God are reflected, wounded by our fault, “should be strengthened and renewed” by the descent of the Son of God in the flesh, after God had tried in many ways and on many occasions, to show that he had created man so that he might exist not only in “being”, but also in “well-being” (cf. The Orthodox Faith, II, 1, pg 94, col. 981).

With passionate eagerness John explains: “It was necessary for nature to be strengthened and renewed, and for the path of virtue to be indicated and effectively taught (didachthenai aretes hodòn), the path that leads away from corruption and towards eternal life…. So there appeared on the horizon of history the great sea of love that God bears towards man (philanthropias pelagos)”…. It is a fine expression. We see on one side the beauty of Creation, and on the other the destruction wrought by the fault of man. But we see in the Son of God, who descends to renew nature, the sea of love that God has for man. John Damascene continues: “he himself, the Creator and the Lord, fought for his Creation, transmitting to it his teaching by example…. And so the Son of God, while still remaining in the form of God, lowered the skies and descended… to his servants… achieving the newest thing of all, the only thing really new under the sun, through which he manifested the infinite power of God” (III, 1, pg 94, col. 981c-984b).

We may imagine the comfort and joy which these words, so rich in fascinating images, poured into the hearts of the faithful. We listen to them today, sharing the same feelings with the Christians of those far-off days: God desires to repose in us, he wishes to renew nature through our conversion, he wants to allow us to share in his divinity. May the Lord help us to make these words the substance of our lives.

More from Ellyn von Huben at Word on Fire

Read Full Post »

…is kind of a big deal.

It’s a feast, not just a memorial. That means that there are Sunday-like three readings at Mass, rather than the usual daily two. You can read them here. 

More:

This day is also called the Exaltation of the Cross, Elevation of the Cross, Holy Cross Day, Holy Rood Day, or Roodmas. The liturgy of the Cross is a triumphant liturgy. When Moses lifted up the bronze serpent over the people, it was a foreshadowing of the salvation through Jesus when He was lifted up on the Cross. Our Mother Church sings of the triumph of the Cross, the instrument of our redemption. To follow Christ we must take up His cross, follow Him and become obedient until death, even if it means death on the cross. We identify with Christ on the Cross and become co-redeemers, sharing in His cross.

We made the Sign of the Cross before prayer which helps to fix our minds and hearts to God. After prayer we make the Sign of the Cross to keep close to God. During trials and temptations our strength and protection is the Sign of the Cross. At Baptism we are sealed with the Sign of the Cross, signifying the fullness of redemption and that we belong to Christ. Let us look to the cross frequently, and realize that when we make the Sign of the Cross we give our entire self to God — mind, soul, heart, body, will, thoughts.

O cross, you are the glorious sign of victory.
Through your power may we share in the triumph of Christ Jesus.

Symbol: The cross of triumph is usually pictured as a globe with the cross on top, symbolic of the triumph of our Savior over the sin of the world, and world conquest of His Gospel through the means of a grace (cross and orb).

The Wednesday, Friday and Saturday following September 14 marks one of the Ember Days of the Church. See Ember Days for more information.

In 2012, Pope Emeritus Benedict XVI signed a post-Synodal exhortation for the Synod of the Bishops of the Middle East on this date. He said – and note what I’ve bolded:

Providentially, this event takes place on the Feast of the Exaltation of the Holy Cross, a celebration originating in the East in 335, following the dedication of the Basilica of the Resurrection built over Golgotha and our Lord’s tomb by the Emperor Constantine the Great, whom you venerate as saint. A month from now we will celebrate the seventeen-hundredth anniversary of the appearance to Constantine of the Chi-Rho, radiant in the symbolic night of his unbelief and accompanied by the words: “In this sign you will conquer!” Later, Constantine signed the Edict of Milan, and gave his name to Constantinople. It seems to me that the Post-Synodal Exhortation can be read and understood in the light of this Feast of the Exaltation of the Cross, and more particularly in the light of the Chi-Rho, the two first letters of the Greek word “Christos”. Reading it in this way leads to renewed appreciation of the identity of each baptized person and of the Church, and is at the same time a summons to witness in and through communion. Are not Christian communion and witness grounded in the Paschal Mystery, in the crucifixion, death and resurrection of Christ? Is it not there that they find their fulfilment? There is an inseparable bond between the cross and the resurrection which Christians must never forget. Without this bond, to exalt the cross would mean to justify suffering and death, seeing them merely as our inevitable fate. For Christians, to exalt the cross means to be united to the totality of God’s unconditional love for mankind. It means making an act of faith! To exalt the cross, against the backdrop of the resurrection, means to desire to experience and to show the totality of this love. It means making an act of love! To exalt the cross means to be a committed herald of fraternal and ecclesial communion, the source of authentic Christian witness. It means making an act of hope!

Source

Jump back to 2006, and the Angelus on 9/14:

Now, before the Marian prayer, I would like to reflect on two recent and important liturgical events: the Feast of the Exaltation of the Holy Cross, celebrated on 14 September, and the Memorial of Our Lady of Sorrows, celebrated the following day.

These two liturgical celebrations can be summed up visually in the traditional image of the Crucifixion, which portrays the Virgin Mary at the foot of the Cross, according to the description of the Evangelist John, the only one of the Apostles who stayed by the dying Jesus.

But what does exalting the Cross mean? Is it not maybe scandalous to venerate a shameful form of execution? The Apostle Paul says: “We preach Christ crucified, a stumbling block to Jews and folly to Gentiles” (I Cor 1: 23). Christians, however, do not exalt just any cross but the Cross which Jesus sanctified with his sacrifice, the fruit and testimony of immense love. Christ on the Cross pours out his Blood to set humanity free from the slavery of sin and death.

Therefore, from being a sign of malediction, the Cross was transformed into a sign of blessing, from a symbol of death into a symbol par excellence of the Love that overcomes hatred and violence and generates immortal life. “O Crux, ave spes unica! O Cross, our only hope!”. Thus sings the liturgy.

In 2008, Benedict was in Lourdes on 9/14:

“What a great thing it is to possess the Cross! He who possesses it possesses a treasure” (Saint Andrew of Crete, Homily X on the Exaltation of the Cross, PG 97, 1020). On this day when the Church’s liturgy celebrates the feast of the Exaltation of the Holy Cross, the Gospel you have just heard reminds us of the meaning of this great mystery: God so loved the world that he gave his only Son, so that men might be saved (cf. Jn 3:16). The Son of God became vulnerable, assuming the condition of a slave, obedient even to death, death on a cross (cf. Phil 2:8). By his Cross we are saved. The instrument of torture which, on Good Friday, manifested God’s judgement on the world, has become a source of life, pardon, mercy, a sign of reconciliation and peace. “In order to be healed from sin, gaze upon Christ crucified!” said Saint Augustine (Treatise on Saint John, XII, 11). By raising our eyes towards the Crucified one, we adore him who came to take upon himself the sin of the world and to give us eternal life. And the Church invites us proudly to lift up this glorious Cross so that the world can see the full extent of the love of the Crucified one for mankind, for every man and woman. She invites us to give thanks to God because from a tree which brought death, life has burst out anew. On this wood Jesus reveals to us his sovereign majesty, he reveals to us that he is exalted in glory. Yes, “Come, let us adore him!” In our midst is he who loved us even to giving his life for us, he who invites every human being to draw near to him with trust.

This is the great mystery that Mary also entrusts to us this morning, inviting us to turn towards her Son. In fact, it is significant that, during the first apparition to Bernadette, Mary begins the encounter with the sign of the Cross. More than a simple sign, it is an initiation into the mysteries of the faith that Bernadette receives from Mary. The sign of the Cross is a kind of synthesis of our faith, for it tells how much God loves us; it tells us that there is a love in this world that is stronger than death, stronger than our weaknesses and sins. The power of love is stronger than the evil which threatens us. It is this mystery of the universality of God’s love for men that Mary came to reveal here, in Lourdes. She invites all people of good will, all those who suffer in heart or body, to raise their eyes towards the Cross of Jesus, so as to discover there the source of life, the source of salvation.

The Church has received the mission of showing all people this loving face of God, manifested in Jesus Christ. Are we able to understand that in the Crucified One of Golgotha, our dignity as children of God, tarnished by sin, is restored to us? Let us turn our gaze towards Christ. It is he who will make us free to love as he loves us, and to build a reconciled world. For on this Cross, Jesus took upon himself the weight of all the sufferings and injustices of our humanity. He bore the humiliation and the discrimination, the torture suffered in many parts of the world by so many of our brothers and sisters for love of Christ. We entrust all this to Mary, mother of Jesus and our mother, present at the foot of the Cross.

Of course, this feast is related to St. Helena:

St. Helena is in the Loyola Kids’ Book of Saints….first page here…her section is “Saints are people who are strong leaders.”

"amy welborn"

"amy welborn"

Also – check out this thread on St. Helena from one of the few useful and interesting Twitter accounts – Eleanor Parker/the Clerk of Oxford. 

Read Full Post »

—1 —

This might be the most random 7QT ever. Sorry about that.

So – be sure to check out my posts over the past week on medium, message and evangelization. Here’s one.

UPDATE:

I wrote this post last night, so here are some morning links that caught my eye:

I go back and forth on Ann Althouse, She is one of the few bloggers I try to look at every day, but sometimes her fixations on whatever minutiae catches her eye gets boring and I definitely think she’s become less interesting since retiring from teaching law. But this is a good, very classic Althousian post – on last night’s Dem debate:

4. Elizabeth Warren was there on the other side of Biden. She and Bernie were double-teaming Joe, and that worked… for Joe. He linked Warren to Bernie: She’s for Bernie/I’m for Barack. I remember Warren reacting to every question with “Listen…” Like we’re the slow students in her class and we haven’t been paying attention and she’s getting tired of us. We should already know what she’s been saying on whatever the question happens to be. She was sunny and bright with enthusiasm when she talked about her early career as a school teacher and how when she was a child she lined up her “dollies” for a lesson. She was, she said, “tough but fair.” I love whatever love there is for tough but fair teachers. Maybe more of that, but we’re not in her class, and our responsibilities are to people and things in our own lives, not in keeping track of whatever her various policies and positions are. 

7. Andrew Yang. I kept wanting him to talk more. His father was a peanut farmer. We made some Jimmy Carter jokes. He wasn’t wearing a tie, but he had on a shirt that — buttoned on the second button — seemed to be strangling him more than a tie. That’s got to be a metaphor for change. It seems like a good idea, making life freer and more pleasurable, but in practice it’s constricting and distracting. Yang said something about picking out 10 families to give $1000 a month. Was that an offer to hand out his own money? I don’t know. He ought to try to seem less weird, not more weird. Unless that’s his goal: to become the most famous weird guy. Sorry, you can’t win that prize. The most famous weird guy is Donald Trump.

Carl Olson on the passive-aggressive papacy:

First, yes, let’s readily admit that Francis has critics who are outrageous, emotional, strident, and even slanderous. So did his predecessors, even if the current criticism has been amplified because of the internet and social media. Criticism comes with the territory, and being thin-skinned, snarky, and even petty about it is not a good look, especially for a pope.

But, secondly, there have been respectful and reasonable concerns—some expressed in critical but not outrageous ways—that Francis has pointedly ignored. The famous dubia submitted by four cardinals (two of whom now deceased) is an obvious example. The dubia were submitted in writing, the cardinals asked respectfully for a response, and they wanted an answer. None came, and none will, I’m convinced. As I noted in June 2017: “I’ll be shocked—and I don’t use that term lightly—if Francis agrees to meet with the four cardinals, or if he formally responds to the dubia. I believe Francis is content to create the mess that is currently spreading throughout the Church, and even, at times, to encourage it even more by way of dubious assertions.” (For more thoughts on the dubia and Francis’ silence, see my November 2016 essay “The Four Cardinals and the Encyclical in the Room”.)

Thirdly, while Francis makes distinctions between good and bad critics, he and his closest collaborators (not to mention his defenders on Twitter, who are equal parts passive and aggressive) rarely, if ever, really address or consider good criticism in a mature, pastoral manner. In many cases they misrepresent it or attack those who put it forward in good faith. Put another way, Francis and company make it quite clear, in the end, that any and all criticism is motivated by some irrational, ideological, political, and unCatholic hatred of Francis. They would rather stonewall, deflect, and even insult rather than actually dialogue. If I’ve seen it once, I’ve seen it several dozen times.

 

— 2 —

We are currently talking about a trip to Honduras. One of the rabbit holes I fell into the other night in doing so was this day-by-day account of a retired engineer’s bike journey from Mexico City to Costa Rica. No, it didn’t make me want to take up that means of transportation, but it did ease whatever concerns I might have had about going to Honduras (not much, but still a nudge here and there) and it was just so interesting – and lovely to read about his encounters with folks along the way.

— 3 —

Ah – I just discovered a couple of links I’d saved for this space, but forgotten about.

This one touches on some aspects of my rants from the past week or so:

Bonhoeffer Convinced me to Abandon My Dream:

The pastor’s first call is not to envision a church but to receive one. We lead by discerning how Christ is forming a community and by being one of the first to accept that fellowship with gratitude.

The pastor is not an entrepreneur. We are called to a project already underway. So, I would like to offer a dramatically reinterpreted concept of pastoral vision: True visionary leadership is being first to recognize what God has already formed. The starkness of Bonhoeffer’s warning opened my eyes to this new kind of pastoral vision. It forced me to finally see the congregation already in front of me. How had I missed it? While I was dreaming of some other place, God was planting a church in that basement, and he was calling me to pastor it. To my shame, most of our participants recognized it long before me.

Bonhoeffer convinced me to abandon dreaming. A church is never abstract. A congregation is never a demographic goal or an imaginary gathering. We are not called to a possibility, but to God’s work at a specific moment, in this place, with these people.

God is building his church; our gratitude comes from the joy of being in on it. The weight of forming and building a church is more than we can bear—the stories of pastors crushed beneath the work they’ve constructed are endless—but being called to a work God has initiated is a wonderful grace. Pastoral ministry is a gift, not an achievement. The moment we shift our eyes from God’s particular work to future abstractions, we are no longer pastors.

— 4 —

Here’s Daniel Mitsui’s September newsletter. Always worth your time to see samples of his latest work and read his thoughts – and perhaps start thinking about Christmas gifts.

Our Lady of Seattle

 

This drawing (Our Lady of Seattle)  was commissioned by a church near Seattle. In it, I combined iconographic elements from the Immaculate Conception and Our Lady, Undoer of Knots with decorative elements from the art of the Native Americans of the Pacific Northwest.

Its shape suggests a copper shield. In the border, pairs of animals approach Noah’s Ark. This is a reference to Chief Seattle, who took the baptismal name Noah. The Ark I based on a Tlingit bone carving of a spirit canoe.

The figure of Mary is dressed similar to a statue in the church, but carrying the Christ Child in a sling. She stands on a crescent moon, a snake underfoot, with twelve stars about her head. The Greek nomina sacra inscriptions are abbreviations for Jesus Christ and Mother of God.

— 5 –

Via Daniel – the Catholic Artists Directory. 

 

— 6 —

Thomas McDonald of Weird Catholic takes a look at a new biography of St. Nobbit  Norbert:

There’s a strange comfort to be found in the dysfunctional corners of Church history. It’s not that the clerical corruption, lax discipline, bad theology and miserable leadership of the past allows us to shrug our shoulders, mutter a world-weary, “’Twas ever thus,” and wonder what’s a body to do when we encounter the same problems today. Rather, it’s the realization that challenges of the past produced saints to meet them — those men and women who looked at Christ and at his Church and said, “We must do better.”

And, fired by the Holy Spirit, they did.

Among the founders of enduring religious orders, St. Norbert of Xanten is the forgotten man. Part of this is due to the currents of history, which battered his reputation and the order he left behind — the Premonstratensians, colloquially known as the Norbertines. At his death in 1134, more than 100 abbeys and other foundations existed throughout Europe, with the strongest presence in France, Germany and Belgium, where Norbert himself lived, worked and preached. Within 200 years of his death, there may have been 1,000 Premonstratensian institutions, yet he wouldn’t be canonized until the Counter-Reformation needed a strong witness to the Real Presence.

As the Norbertines grew, their founder’s reputation was eclipsed by the very men he inspired. First St. Francis and then St. Dominic met the challenges of their days with his sense of boldness, fiery faith and Christlike simplicity. Indeed, it’s impossible to read Thomas Kunkel’s new book on the life of Norbert, Man on Fire, without seeing it as a kind of template for the life of Francis.

A noted biographer (Genius in Disguise: Harold Ross of The New Yorker and Man in Profile: Joseph Mitchell of The New Yorker), as well as the president emeritus of St. Norbert College in De Pere, Wisconsin, Kunkel is well-equipped for the task of writing a fresh and engaging life of the great saint for a general readership.

(For an explanation of the strikethrough – go here)

 

— 7 —

Reminders:

I have books for sale here.

Planning Advent? Check out the family devotional I wrote for Creative Communications.

And the booklet on St. Nicholas I wrote for them. 

Nicholas-Of-Myra

Wonders Of His Love

No: no royalties are made from sales of these booklets or the 2020 devotional. They were written as works-for-hire. 

Check out my son’s writing here – all about the Marvel movies recently. And one of his novels here. 

For more Quick Takes, visit This Ain’t the Lyceum!

Read Full Post »

— 1 —

Blogging this past week – lots of saints, including Mary Magdalene (Monday), and a bit of travel – we went to central Georgia, to the Monastery of the Holy Spirit and Andalusia, Flannery O’Connor’s farm in Milledgeville. Go here and here for that. 

And while in Spain, we found the answer to a Very Important Question. 

No travelling for a while. Not even a day trip right now. Lots and lots of stuff going on. Lots. 

Oh yes – these came. I guess they are available online  – definitely from Loyola – but also I have them here. Obviously. If you would like to order one or two – or other titles – please check out my bookstore!

img_20190720_144840

 — 2 —

When I was in college, there was a certain type of person – usually male – whose idea of a fun Saturday night was to gather with friends and do a group reading of the screenplay of Monty Python and the Holy Grail. 

Well, I seem to ….have produced one of those types of persons. Huh.

Except now with effortlessly-available recordings, the reading-aloud has fallen by the wayside. Sadly, I think. Consider  – the late 70’s was right before VCRs became easily available – I distinctly remember seeing my first VCR at a classmate’s house (dad was an MD)  during a high school graduation party – that would have been June 1978. So, yeah – if you wanted to relive a movie on demand in your apartment – you’d have to relive it.

So, yeah. I don’t have to play a Knight Why Says Nie. I just have to…listen to it every time I get in the car.

Actually, this part of the script strikes me as a brilliant and spot-on parody of convoluted Scripture Speak:

And the Lord spake, saying, ‘First shalt thou take out the Holy Pin. Then, shalt thou count to three, no more, no less. Three shall be the number thou shalt count, and the number of the counting shall be three. Four shalt thou not count, nor either count thou two, excepting that thou then proceed to three. Five is right out! Once the number three, being the third number, be reached, then lobbest thou thy Holy Hand Grenade of Antioch towards thou foe, who being naughty in my sight, shall snuff it.'”

Image result for holy hand grenade monty python

— 3 —

Oh, let’s stay medieval. It’s been a while since I’ve driven you away with academic journal article summaries. Let’s correct that!

Here’s one about midwives. Very interesting – as midwives in many European countries were officially sanctioned, usually by the church. In some areas they were appointed by church authorities, and in others, they were elected by the women of an area. Their appointments meant that their work and livelihood was guaranteed by authority (aka – they would be paid) and that they had spiritual responsibilities, primarily to be be prepared to baptize if necessary.

The court’s specific expectations are not indicated, but scholars have done much to bring to light the services midwives provided for the church. For instance, Taglia describes midwives’ important role in ensuring the baptism of moribund infants, and Green notes that Thomas of Cantimpré believed curates must instruct midwives in the baptismal formula as a part of their general vocation to care for their parishioners’ souls. Broomhall presents evidence from sixteenth-century France of midwives acting as expert witnesses in ecclesiastical and secular cases of  infanticide, contested virginity, abortion, and sterility and assisting the church in lessening illegitimacy and child abandonment.40 Similarly, in Germany, midwives were expected to perform emergency baptisms and employed to verify pregnancy in prisoners and as expert witnesses in cases of alleged abortion, infanticide, and illegitimacy. In the Low Countries in the sixteenth century, midwives were likewise expected to aid the church in minimizing illegitimacy, abortions, and infanticide and were useful to the church in ensuring infant baptism, especially against Anabaptist resistance to the practice. Midwives were important defenders of orthodoxy in seventeenth-century England where they were involved in witchcraft trials more often as expert witnesses than as defendants.

-4–

By the same author, exploring the same sources on a slightly different subject. This is how one area of historical research works – you find a trove of evidence – in this case ecclesiastical court records from the Archdiocese of Paris from a certain era – and you simply examine the records in light of various topics. So, in the first article, it was regulations related to midwives. Here, she looks at what court records reveal about priests and sacramental stipends. 

One can easily cry “sophistry,” but really, this is just what life is really about. The cleric has to live – how is he to be paid for his work? In the middle ages, many clerics lived off benefices – moneys earned by church properties – but not all. And during this period, there seemed to have been a bit of a surfeit. One Archbishop of Paris attempted to strike a balance in his legislation:

In rituals surrounding birth and death, therefore, Poncher made a tripartite distinction among the types of money that should or should not change hands in relation to a sacrament. Firstly, priests could not receive money for the act of administering the sacrament itself. Secondly, priests could receive variable amounts of money as gifts of appreciation after the sacrament had been given. Thirdly, priests were entitled to receive predetermined payments for labor associated with the administration of sacraments, such as writing and sealing documents. By setting specific prices for priests’ labor, Poncher at-tempted to realize his dual goal of safeguarding a fair income for priests while protecting parishioners from chicanery in the form of being charged forbidden fees or inflated licit fees.

But still, there were problems that popped up and had to be dealt with:

This case shows that ecclesiastical licensing procedures might create a dilemma for priests. Priests were obligated to provide the sacraments to parishioners who needed them but were forbidden from administering the sacraments outside their parishes without permission, on pain of excommunication.  Should a priest lack either the time or the money to obtain a license, he could opt to perform the sacraments against church law and face the legal consequences. Should he, however, conform to church law and refuse to administer the sacraments without a license, he fell short of his spiritual duties and likewise could find himself cited by the archidiaconal court. While ecclesiastical regulations were intended to ensure the quality of sacerdotal work, they also had the potential to impede its availability.

A remarkable case heard on 16 April 1496 demonstrates what could happen when a priest attempted to resolve this dilemma. The defendant was Robert de Villenor, who was a clericus fabricus at the church of Saint-Nicolas-des-Champs, meaning that he monitored the churchwarden’s storeroom there. He stood ac-cused of administering extreme unction to several sick parishioners even though he was not ordained a priest. Villenor admitted to having administered extreme unction to one parishioner because on the night of 9 April the curate, Pierre Picard, was summoned to the bedside of two parishioners at the same time. Both were dying of the plague, which, Villenor emphasized, was particularly virulent in Paris that year. Unable to attend to both parishioners, Picard instructed Villenor to administer extreme unction to one of the dying, named Pierre Noneau. Picard assured Villenor that there would be “no danger” in performing this rite because Picard would supply him with unconsecrated bread rather than the true Host. The priest told the court that he “did not believe he had done evil, but that he had done good, and if he had believed he was doing evil, he would not have gone” to the other parishioner, who is not named in the records. 69 The cleric Villenor complied with Picard’s orders and performed extreme unction for Noneau with an unconsecrated Host. Providentially, Noneau survived the night and Picard was able to administer true last rites the following day. Two days later, Noneau died in the appropriate spiritual state.

Villenor’s case demonstrates the difficulty of attending to a sudden need for supplemental sacerdotal labor. Picard was unable to attend both deathbeds and did not have access to an additional licensed practitioner. As much as he could, Picard attempted to fulfill his spiritual obligations. He delegated the task of ad-ministering extreme unction to the next most appropriate person to himself: a cleric who worked for the church but who was not a priest. Picard gave Villenor a proxy Host, enabling him to avoid profaning the sacrament. The register does not explain what motivated Picard to do this, but perhaps he hoped that perform-ing an ersatz rite of extreme unction would comfort the dying man and his family while exonerating him from the charge of failing to provide the rite at all. Know-ing, however, that this rite was salvifically insufficient, Picard would have un-avoidably revealed the ruse when he returned the next day to administer extreme unction with a genuine Host. Although the strategy was less than ideal, Picard and Villenor’s actions demonstrate their willingness to contravene ecclesiastical regulations concerning sacerdotal quality and ritual standardization to attempt to reconcile the irreconcilable spiritual needs of parishioners. Picard’s scheme did not enable him to escape the restrictions of ecclesiastical statutes, however, and Villenor took the fall. He was given a large fine of four gold ecus for having acted like a priest, having administered false sacraments, and having created a scandal.

–5 —

Are you bored yet? Well, sorry – go to Academia.edu or Jstor and find your own articles!

The point is – as I say repeatedly and all the time – history helps illumine the present – not only helping us see how we got here, but more importantly, to help us see that the present way is not the only way. Simply looking at these two articles about obscure matters in medieval French ecclesiastical records might shake up a reader’s sense of what Church organization looks like, what clerics do, how women have related to the Church through history and how clergy misconduct has been handled.

— 6 —

I was reading New York magazine – this profile of Lulu Wang, the director of a film called Farewell. These were the final paragraphs:

Wang isn’t religious either, but she is spiritual in the way that she believes the universe can converge in strange, magical ways if you’re paying attention. When she was little, her mother used to tell her a story about what kind of person she would be. While she was pregnant with her, shehad gone to see a blind psychic in a remote Chinese village. “He said, ‘You’ll have four children, and your first will be a daughter,’ ” Wang recalls. “And he said, ‘You are water, but you’re like a river. You have a lot of talent and you have a lot of gifts, but you can’t hold on to any of it. It flows. But your first child is your daughter. She’s also water, but she is the great ocean, and all of your gifts will flow into her.’

“My mother always told me that as I was growing up, so it gave me this certain expectation: On top of being an immigrant, what if I can’t be an ocean? That’s too much! But my mother is very matter-of-fact. She’s like, ‘This is what was said, and so this is your fate. This is your destiny.’ I said, ‘But what does he know? You never had four children.’ And she’s like, ‘Yes I did, because I had you and I have Anthony, and there were two in the middle while I was in China that I wasn’t allowed to keep.’ She was pregnant four times, and she had forced abortions because of the one-child policy.”

We’re in the back of a car driving along the water in Bay Ridge, Brooklyn, and the light scatters on the East River where it empties into the neck of the bay. “Who knows what we believe?” she says. “Is it a self-fulfilling prophecy, or is it a prophecy? We don’t know.”

Oh. So maybe….?

— 7 —

Since Ordinary Time started back up, we’ve been hearing some salvation history from Genesis, and these days, Exodus, in our daily Mass readings. Today’s the giving of the Decalogue to Moses. Here’s a relevant entry from the Loyola Kids Book of Catholic Signs and Symbols. Get one! For your local Catholic parish or school! 

Coming next week…Ignatius Loyola, Alphonsus Liguori, and me in Living Faith. 

Also – check out my son’s novel!

And his film writing – posted almost daily – here.

For more Quick Takes, visit This Ain’t the Lyceum!

Read Full Post »

 

amy_welborn2

 

More Lent from smart people here. 

I wasn’t planning to do another post on this theme, but then I ran across these two homilies of Basil the Great, which are not widely available in English. So I thought I’d toss them out there.

This translation is one made by one Kent Berghuis for his doctoral dissertation Christian Fasting: A Theological Approach. The entire dissertation is available online here. The sermons themselves are in an appendix here.  Berghuis uses some colloquial speech in the translation, as well as contractions – which you usually don’t find in writings of this sort. But as I read it, it did give me a better sense of the homily as a spoken piece, rather than simply ancient writing.

While getting filled up does a favor for the stomach, fasting returns  benefits to the soul. Be encouraged, because the doctor has given you a powerful remedy for sin. Strong, powerful medicines can get rid of annoying worms that are living in the bowels of children. Fasting is like that, as it cuts down to the depths, venturing into the soul to kill sin. It is truly fitting to call it by this honorable name of medicine.

2. “Anoint your head, and wash your face.”The word calls to you in a mystery. What is anointed is christened; what is washed is cleansed. Transfer this divine law to your inner life. Thoroughly wash the soul of sins. Anoint your head with a holy oil, so that you may be a partaker of Christ, and then go forth to the fast.

“Don’t darken your face like the hypocrites.”A face is darkened when the inner disposition is feigned, arranged to obscure it to the outside, like a curtain conceals what is false.

An actor in the theater puts on the face of another. Often one who is a slave puts on the face of a master, and a subject puts on royalty.  This also happens in life. Just as in the production cast of one’s own life many act on the stage. Some things are borne in the heart, but others are shown to men for the sake of appearances. Therefore don’t darken your face. Whatever kind it is, let it show.

Don’t disfigure yourself toward gloominess, or be chasing after the glory of appearing temperate. Not even almsgiving  is of any profit when it is trumpeted, and neither is fasting that is done for publicity of any value. Ostentatious things don’t bear fruit that lasts through the coming ages, but return back in the praises of men.

So run to greet the cheerful gift of the fast. Fasting is an ancient gift, but it is not worn out and antiquated. Rather, it is continually made new, and still is coming into bloom.

I’ll bet you’ve never thought of this as one of the benefits of fasting: it gives everyone a break! Actually – there’s some, er, food for thought. Because for …some of us, planning Lenten meals can be an occasion of stress, can’t it? So why not listen to Basil here? While his rationale might be different than yours, since you probably don’t have servants and are not personally slaughtering animals, perhaps there’s still a point of wisdom to take away – and that wisdom has to do with simplicity.

Who makes his own house decline by fasting?  Count the domestic benefits by considering the following things. No one has been deserted by those in the house on account of fasting.There’s no crying over the death of an animal, certainly no blood. Certainly nothing is missed by not bringing an unmerciful stomach out against the creatures.

The knives of the cooks have stopped; the table is full enough with things growing naturally. The Sabbath was given to the Jews, so that “you will rest,” it says, “your animal and your child.” Fasting should become a rest for the household servants who slave away continually, all year long.

Give rest to your cook, give freedom to the table keeper, stay the hand of the cupbearer. For once put an end to all those manufactured meals! Let the house be still for once from the myriad disturbances, and from the smoke, and from the odor of burning fat, and from the running around up and down, and from serving the stomach as if it were an unmerciful mistress!

Even those who exact tribute sometimes give a little liberty to their subjects. The stomach should also give a vacation to the mouth! It should make a truce, a peace offering with us for five days. That stomach never stops demanding, and what it takes in today is forgotten tomorrow. Whenever it is filled, it philosophizes about abstinence; whenever it is emptied, it forgets those opinions.

 8. Fasting doesn’t know the nature of usury. The one who fasts doesn’t smell of interest tables The interest rates of fasting don’t choke an orphan child’s inheritance, like snakes curled around a neck. Quite otherwise, fasting is an occasion for gladness.

As thirst makes the water sweet, and coming to the table hungry makes what’s on it seem pleasant, so also fasting heightens the enjoyment of foods. For once fasting has entered deep into your being, and the continuous delight of it has broken through, it will give you a desire that makes you feel like a traveler who wants to come home for fellowship again. Therefore, if you would like to find yourself prepared to enjoy the pleasures of the table, receive renewal from fasting.

 

 

Who has received anything of the fellowship of the spiritual gifts by abundant food and continual luxury? Moses, when receiving the law a second time, needed to fast a second time, too.If the animals hadn’t fasted together with the Ninevites, they wouldn’t have escaped the threatened destruction.

Whose bodies fell in the desert? Wasn’t it those who desired to eat flesh? While those same people were satisfied with manna and water from the rock, they were defeating Egyptians, they were traveling through the sea, and “sickness could not be found in their tribes.” But when they remembered the pots of meat, they also turned back in their lusts to Egypt, and they did not see the Promised Land. Don’t you fear this example? Don’t you shudder at gluttony, lest you be shut out from the good things you are hoping for?

 

He speaks a lot about drinking…in colorful terms. Also note that the Lenten fast at this time in this place was apparently five days – perhaps the week or so before Holy Thursday?

 

The athlete practices before the contest. The one who fasts is practicing self-control ahead of time. Don’t approach these five days like you are coming to rescue them as if they need you, or like somebody who is trying to get around the intent of the law, by just laying aside intoxication.  If you do that, you are suffering in vain. You are mistreating the body, but not relieving its need.

This safe where you keep your valuables isn’t secure; there are holes in the bottom of your wine-bottles. The wine at least leaks out, and runs down its own path; but sin remains inside.

A servant runs away from a master who beats him. So you keep staying with wine, even though it beats your head every day? The best measure of the use of wine is whether the body needs it. But if you happen to go outside of the bounds, tomorrow you will feel overloaded, gaping, dizzy, smelling rotten from the wine. To you, everything will be spinning around; everything will seem to be shaking. Drunkenness brings a sleep that’s a brother of death, but even being awake seems like being in a dream.

Basil’s Second Homily on Fasting is at the same site, but I’ll also link to this site – which gives a version that’s a little easier to read. 

Basil begins this homily by likening his task to that of a general rousing his troops for battle. He cites all the benefits of fasting, particular in contrast to greed and licentiousness. Over and over, in different ways he points out that those who indulge themselves are weighed down, slowed down and weakened. He also addresses that desire we have to feast before the fast, working mightily to discourage overindulgence, particularly drunkenness.

 If you were to come to fasting drunk, what benefit is it for you?  Indeed if drunkenness excludes you from the kingdom, how can fasting still be useful for you?  Don’t you realize that experts in horse training, when the day of the race is near, use hunger to prime their racehorses?  In contrast you intentionally stuff yourself through self-indulgence, to such an extent that in your gluttony you eclipse even irrational animals.  A heavy stomach is unconducive not only to running but also to sleeping.  Oppressed by an abundance of food, it refuses to keep still and is obliged to toss and turn endlessly.

And finally, he describes various groups and categories of people and points out how each of them can approach fasting in the most fruitful way. It’s a stem-winder of a sermon! No one’s off the hook!

Are you rich?  Do not mock fasting, deeming it unworthy to welcome as your table companion.  Do not expel it from your house as a dishonorable thing eclipsed by pleasure.  Never denounce yourself to the one who has legislated fasting and thereby merit condemnation to bitter penury caused either by bodily sickness or by some other gloomy condition.  Let not the pauper think of fasting as a joke, seeing that for a long time now he has had it as the companion of his home and table.  But as for women, just as breathing is proper and natural for them, so too is fasting.  And children, like flourishing plants, are irrigated with the water of fasting.  As for seniors, their long familiarity with fasting makes a difficult task easy.  For those in training know that difficult tasks done for a long time out of habit become quite painless. As for travelers, fasting is an expedient companion.  For just as self-indulgence necessarily weighs them down because they carry around what they have gorged themselves with, so too fasting renders them swift and unencumbered.  Furthermore, when an army is summoned abroad, the provisions the soldiers take are for necessities, not for self-indulgence.  Seeing that we are marching out for war against invisible enemies, pursuing victory over them so as to hasten to the homeland above, will it not be much more appropriate for us to be content with necessities as if we were among those living the regimented life of a military camp?

 

Take fasting, O you paupers, as the companion of your home and table; O you servants, as rest from the continual labors of your servitude; O you rich, as the remedy that heals the damage caused by your indulgence and in turn makes what you usually despise more delightful; O you infirm, as the mother of health; O you healthy, as the guardian of your health.  Ask the physicians, and they will tell you that the most perilous state of all is perfect health.  Accordingly experts prescribe going without food to eliminate excessive eating lest the burden of corpulence destroy the body’s strength.  For by prescribing not eating food to eliminate intemperance, they foster a kind of receptivity, re-education, and fresh start for the redevelopment of the nutritive faculty.  Hence one finds the benefit of fasting in every pursuit and in every bodily state, and it is equally suitable for everything: homes, fora, nights, days, cities, deserts.  Therefore, since in so many situations fasting graces us with something that is good in itself, let us undertake it cheerfully, as the Lord said, not looking gloomy like the hypocrites but exhibiting cheerfulness of soul without pretense.

Read Full Post »

— 1 —

Happy feast of St. Andrew – more on him here. 

Advent is almost here – I draw your attention to a pre-preparation preparation post from yesterday, and a post on my own Advent resources here. 

In particular, there are several resources available for instant download – one family devotional and one individual devotional. Please check them out!

(And don’t forget the short story, she said very much like a broken record)

— 2 —

There is so much – justifiably – written about Church corruption, but one piece that does more than till the same familiar ground is this one in Dappled Things, reflecting on the novel The Hunchback of Notre Dame in this context. 

But the image of the triumphant outcasts wrapped in the consoling mantle of the church is not to last. The church is still Claude Frollo’s domain. He is the first to assault Esmeralda’s sanctuary, and Quasimodo cannot bring himself to kill his father in her defense; Esmeralda must wave a blade at Frollo herself. Her gypsy friends come next in an attempt to save her, which Quasimodo mistakenly foils because he cannot hear them speak their intentions. Then the King orders the sanctuary violated for the sake of ridding his kingdom of the supposed “sorceress.” The church’s ability to protect the powerless proves to be fleeting. As the king’s army closes in, Frollo alone has the power to save the girl, and he offers her a choice: life as his lover, or the gallows. Esmeralda replies, “I feel less horror of that than of you.” She goes to her death rather than submit to his lust.

I can only imagine how many real victims might see themselves reflected in Esmeralda. How many came to the Church looking for refuge, only to have their pastors, bishops, or archbishops issue fresh attacks by ignoring or disbelieving their accusations? How many faithful Catholics have felt like Quasimodo, carrying our wounded brothers and sisters into the bosom of the church for protection, only to be scolded and threatened by the very men we looked upon as fathers? How many predatory priests have used their power to issue ultimatums as appalling as the one given by Frollo to Esmeralda?

—3–

From the Catholic Herald: The Jesuit who photographed the First World War:

Alongside courage were modesty and devotion. 2,300 Irish Guards died in the war and the chaplain had to write many letters of condolence. Never merely a ritual expression of sympathy Browne always gave them a personal touch, writing to one mother that her son was “a dear good lad” with whom, a few days before his death, he had “had a chat about Galway…He still preserved the little bit of shamrock that came to him with your letter of 14th…” while to another, written shortly after the first, he wrote regretting that he could not give her any definite details of her son’s death: “From the nature of the fighting you will understand that that no matter how hard I tried, I could not reach all those who fell in time to administer the Last Sacraments.”

A close friend of the revered WWI chaplain, Fr Willie Doyle SJ, Browne wrote after his death on 16 August 1917 that in recent months “he was my greatest help and to his saintly advice and still more to his saintly example, I owe everything that I felt and did…May he rest in peace – it seems superfluous to pray for him.”

All this puts the photographs themselves into context. Already famous for taking the last photos of the Titanic on her maiden voyage in 1912 (Browne was ordered off the ship at Cork by the Jesuit Provincial, an order that saved his life), he showed a rare gift for composition, atmosphere and for seizing on the most resonant aspect of a scene, demonstrated in his “Interior of fortified hut, Flanders 1917”, the hut he and Fr Doyle used for Mass. Generally his photos were uncaptioned; they speak for themselves, such as one of the Front Line near Bethune (1916) showing a solitary soldier marching through a ruined landscape; soldiers attending to a dying comrade in the trenches; or the devastation of the beautiful medieval Cloth Hall in Ypres (1917).

It was also Fr Browne who took the photograph of Rudyard Kipling at the Irish Guards’ barracks in 1919, gazing straight at the camera, immobile in grief. His only son John was killed while fighting with the Irish Guards and his father was painfully aware that if he had not used his influence on John’s behalf, his son’s poor eyesight would have barred him from fighting. In Kipling’s History of the Irish Guards, written in memory of John, there are more than 20 references to Father Browne.

One image can convey more than innumerable words; with his eye, hand and heart in careful and sympathetic alignment, Browne’s memorable photos remain a permanent part of a sorrowful record.

–4–

Now for some local church-y news. There’s a lot going on down here.

First of all, this afternoon, Fr. Lambert Greenan, O.P. passed away at his home at the Casa Maria Convent and Retreat House.

Long-time readers know of our connection to Casa Maria. My high school friend and college roommate (from Knoxville) is a sister there, and ever since we moved here, we’ve attended Mass there at least once a month. For the past few years, the boys have served there.

If you’ve been to Mass there over the past few years, you couldn’t help but notice the concelebrant. Oh, when we first moved here, he was still able to preside. But time, as it does, moved on, and his physical capacities weakened, even as his mind was clearly still very sharp. He had most of the liturgy memorized – including Eucharist Prayer II – but by the time we arrived on the scene, the sisters were having to print out large-print versions of the Gospels and Ordinary for him – and even with that he eventually required a magnifying glass.

A few years ago, he was not able to preside any longer both because of his sight, I’m assuming, and also because he could not stand unassisted.

But when his health permitted – which was most of the time – he concelebrated either with that weekend’s retreat master or one of the friars. Over the past year, they brought in a health worker to work with the sisters. This young woman would help Father come into the chapel – with the Sisters helping him with his walker when that was possible, but over the past months, pushing him in a wheelchair. I was also so touched by the fact that this health worker coordinated the color of her scrubs with the liturgical season – at first I thought it was just a coincidence, but as the year wore on, I could see that it clearly was intentional – even, sometimes, extending to the color of her hairband.

img_20170312_111553So, Father Lambert would come in, assisted by the Sisters and by the healthcare worker, and be helped into place next to the celebrant’s chair, with  – when we were there – my sons on either side of him. Once in a while, the son on his left would have to help him reach his glass of water or box of tissues. No matter what, if Father Lambert was concelebrating, Eucharistic Prayer II had to be used because, as I said, it was the one he had memorized – at least once when we were there, the celebrant forgot or didn’t know this and started in on one of the others – to be stopped by Father Lambert from the side and reminded.

It never failed to move me, seeing this ancient priest praying the Mass to the best of the ability in whatever time God was giving him. To see him  up there – a century old – yes – with young people more than eighty years younger at his side, praying together in the presence of the Crucified One – is a bracing sight. A sight deep in mystery.

Father Lambert was 101 years old.

From our Cathedral rector’s blog:

Fr. Lambert, né Lawrence, was born on January 11, 1917 in Northern Ireland. He came from a devout family and both he and one of his brothers entered the Dominicans and were ordained priests. (His brother, Fr. Clement, died a few years ago, if memory serves.) He had other siblings but I don’t remember much about them. Fr. Lambert excelled in his studies and was ordained at age 23 — they would have had to obtain a dispensation to ordain him so young at that time, though it was not an uncommon occurrence.

Fr. Lambert was a canon lawyer and taught canon law at the Angelicum University in Rome for many years. He was also the founder of the English language edition of L’Osservatore Romano — the daily newspaper of the Holy See. In fact, he told many impressive stories from that chapter of his personal history, and how he, as editor, had the task of upholding Church teaching during the turbulent 1960s, when some were trying insidiously to air erroneous teachings through media. Fr. Lambert was a stalwart priest, a real legend. He was what the Italians call a “uomo di Chiesa” — a churchman in the fullest sense.

–5 —

Other local doings:

The incorrupt heart of St. John Vianney will be here next week.

Sunday Advent Vespers begin this weekend at the Cathedral, with a visit from the monks of St. Bernard’s Abbey.

The Fraternity Poor of Jesus Christ have settled in and are out on the streets, ministering – including a “Thanksgiving under the Bridge” – serving a meal under one of the interstate overpasses, a place where transients and others gather.

–6–

Huh. Someone caught someone practicing organ in the Cathedral the other night. 

–7–

And I’ll be in Living Faith tomorrow. 

Insanely busy week next week.

 

For more Quick Takes, visit This Ain’t the Lyceum!

Read Full Post »

All right, folks, here’s a story for you.

We can call it a “short story,” but it clocks in around seven thousand words, so maybe not.

kindle coverWhen I finished this a few weeks ago, I wondered what to do with it. I thought I might submit it to a journal or competition. I did send it out to a few friends, most of whom have read it, I believe.

But then, I decided, eh. Just publish it. Get it out there. Move on. 

Which I have – now working on something which will be much shorter and hopefully a little sharper.

Of course, I can probably use an editor. It could use fine-tuning and questions and honing.

But guess what? I’m not 25 or 32, just starting this stuff. I’m 58 – fifty-eight –  and when I trumpet my advanced age so emphatically, it’s not because I’m suggesting that I’m beyond help and that I know all. No – I’m saying that I just don’t have time to sit around and wait for a year to see if this might perhaps catch someone’s eye and make it to print. Life proceeds apace and I have a great deal I want to say, and who knows how long I’ll have to say it?

(No – no Walter White scenarios here. Everything’s fine as far as I know. I’m just morbid realistic.)

Now remember – it’s fiction. And fiction is not supposed to be prescriptive, although much of it ends up being just that, especially if someone is writing about anything vaguely related to religion. I don’t know if I succeed, but I’m trying to describe a moment in history as well as a couple of dynamics as I’ve witnessed and experienced them – personal and spiritual dynamics – and how they relate, which I’m firmly convinced they do. You may not agree. It may anger you – but it might strike you as true, even if you disagree with the characters and their choices and opinions. It’s all I can hope for, I think. Something that strikes you as true.

Read Full Post »

— 1 —

It’s the Feast of the Dedication of the Basilica of St. John Lateran.

Here’s my now-17 year old on the steps back in 2006.

I have a few memories of this Basilica:

  • Our first visit, back in 2006, the stop at St. John Lateran was part of a day led for us by then-seminarian and anonymous blogger Zadok. Remember at the time, my now-almost-13-year old was a bit over a year and was being transported everywhere one someone’s back. We traded him off.  It was a great day, but exhausting as we walked and walked – and if you have been to Rome, you know that the walk between St. John Lateran and St. Mary Major is uphill…way…uphill.
  • I have often referred to the enormous statuary inside St. John Lateran, in which each of the apostles are represented, as is traditional, with the instruments of their martyrdom, St. Bartholomew depicted holding his own skin, as he is traditionaly remembered as having been flayed.
  • As interesting as the church itself is the baptistry, which is enormous.
  • We were in Rome right around Ash Wednesday, and the day we were at St. John Lateran was a Sunday, so the plaza around the church – the area around the obelisk (the oldest  Egyptian obelisk in Rome) – was filled with children dressed in costumes playing games at booths and so on – the Bishop of Rome’s church just like any other parish church during this carnevale
  • We ended up at St. Mary Major during Vespers, and there in a side chapel was Cardinal Law.
  • Back in 2012, the boys and I returned to Rome – in late November as a matter of fact.  My main memory from that trip’s visit to St. John Lateran was a rather aggressive beggar inside the church who was approaching visitors and berating them when they didn’t give – he ended up being driven out rather forcefully by security.

— 2 —

From 2008, Pope Benedict XVI:

The beauty and the harmony of churches, destined to render praise to God, invites us human beings too, though limited and sinful, to convert ourselves to form a “cosmos”, a well-ordered construction, in close communion with Jesus, who is the true Holy of Holies. This reaches its culmination in the Eucharistic liturgy, in which the “ecclesia” that is, the community of baptized finds itself again united to listen to the Word of God and nourish itself on the Body and Blood of Christ. Gathered around this twofold table, the Church of living stones builds herself up in truth and in love and is moulded interiorly by the Holy Spirit, transforming herself into what she receives, conforming herself ever more to her Lord Jesus Christ. She herself, if she lives in sincere and fraternal unity, thus becomes a spiritual sacrifice pleasing to God.

Dear friends, today’s feast celebrates an ever current mystery: that God desires to build himself a spiritual temple in the world, a community that adores him in spirit and truth (cf. Jn 4: 23-24). But this occasion reminds us also of the importance of the concrete buildings in which the community gathers together to celebrate God’s praises. Every community therefore has the duty to carefully guard their holy structures, which constitute a precious religious and historical patrimony. For this we invoke the intercession of Mary Most Holy, so that she might help us to become, like her, a “house of God”, living temple of his love.

— 3 —

Tomorrow is feastday of St. Leo the Great.  Here’s a good introduction to this pope from Mike Aquilina.

The Tome of Leo on the nature of Christ.

He’s in The Loyola Catholic Book of Saintsunder “Saints are People who are Strong Leaders.”

amy-welborn2

— 4 —

From the Catholic Herald – “A visit that confirmed all my prejudices about England’s protestant revolution:”

Norfolk, I discovered, is full of suppressed Catholicism; every field seems to contain a ruined abbey, every house a priest hole. The most impressive hideout is in Oxburgh Hall, home to the recusant Bedingfields. It’s an assault course: you have to lower yourself down a trapdoor right onto your bottom, slide along the floor beneath a sunken wall and then pull yourself up the other side into a tiny cell with a wooden bench.

Coming out again, backwards, is even harder. How many arthritic clerics went down that hole and never returned? As I squeezed myself into the cell, I imagined finding there a couple of priests from the 1500s, covered in cobwebs, drinking tea. “Is the Reformation over yet?” they ask.

Sometimes it amazes me that English Catholics don’t get angrier about all of this: the desecration of the faith was appalling. What remains of Castle Acre Priory gives visitors an impression of what was lost. A giant Norman religious establishment that housed perhaps 30 Cluniac monks, its enormous west front still stands in tall weeds, almost intact, and the foundational outline of the rest is clear enough that you can trace the nighttime run from dormitory to latrine.

— 5 —

From Crisis: “Recognition for a Much-Neglected English Catholic Artist:”

Dilworth maintains David Jones was a British original: sui generis. Perhaps that is why Jones is also neglected today. Even those interested in English poetry of the twentieth century will have rarely read his work—at best a cult figure for a few. And yet Dilworth argues that Jones’s place is with the greatest literary exponents of the modern era—Joyce, Eliot and Pound. Dilworth concludes his biography claiming that Jones “may be the foremost British [literary] modernist” and that his “creative life is probably the greatest existential achievement of international modernism.” These claims are especially interesting given Jones’s heartfelt and overt Catholicism, a trait clearly evident throughout his work, and, thanks to this biography, no doubt one that will be investigated further in the years to come.

— 6 —

If you do Twitter, check out the account and the hashtag: Before Sharia Spoiled Everything. 

— 7 —

And well…this is actually happening:

 It appears that there will be a Breaking Bad movie, but it is unclear what role that the one who knocks will have in it, according to the man himself.

Bryan Cranston, who claimed four Emmys for his performance as chemistry-teacher-turned-meth-lord Walter White in AMC’s critically worshipped drama, has confirmed that a Breaking Bad movie is happening, though he revealed that even he was in the dark about the details.

“Yes, there appears to be a movie version of Breaking Bad, but honestly I have not even read the script,” Cranston told Dan Patrick on The Dan Patrick Show. “I have not gotten the script, I have not read the script. And so, there’s the question of whether or not we’ll even see Walter White in this movie. Ohhhhh! Think about that one.”

I trust Vince Gilligan and Peter Gould to do right by this. There is no way they’d tackle it if they didn’t have a clear vision.  People had doubts about a BB spin-off, but Better Call Saul is quite a different show from Breaking Bad and just as good, in its own way (and some say – even better.)

I say….

Gus-Fring-Wants-You-To-Do-It-On-Breaking-Bad

For more Quick Takes, visit This Ain’t the Lyceum!

Read Full Post »

Eh, it works. Let’s try to knock this out in the time between the first rising noises and the appearance outside the door, bookbag in hand.

Update: He beat me. Next goal: get it done in less than fifteen minutes and move on.

Reading: Because of some watching (see below), I didn’t make much progress on I was Dancing, but will probably finish it today. I also remembered that last week I’d started Edith Wharton’s The Custom of the CountrySo that will be next, after the O’Connor.

Writing: Well, all I got done yesterday was blog posts because I remembered that we were serving dinner at one of the women’s shelters in town, and I hadn’t picked up our designated item, so I had to leave earlier than planned for the school pickup and make a Tuesdaytrip to Sam’s Club for that.

Listening: To people complaining about school. Does that count?

Watching: Yes, yesterday was Better Call Saul, and it was good, but not worth an entire post this week. It’s not where my mind is at the moment anyway, because I made the mistake (or not) of watching the new AMC series that they’ve position after BCS – Lodge 49. 

I’d heard a bit about it, but I usually don’t watch shows right when they premiere – it took me a year to get to Breaking Bad – my heart has been broken too many times! Mostly by HBO shows that I got all excited about and intrigued by, settled down to watch the minute they aired, but which then turned out to be overstuffed, pretentious duds – I’m looking at you, Carnivale and, come to think of it, John of Cincinnati, which immediately came to mind when I heard of the premise of this show:

Lodge 49 is a light-hearted, endearing modern fable set in Long Beach, California about a disarmingly optimistic local ex-surfer, Dud (Wyatt Russell), who’s drifting after the death of his father and collapse of the family business. Dud finds himself on the doorstep of a rundown fraternal lodge where a middle-aged plumbing salesman and “Luminous Knight” of the order, Ernie (Brent Jennings), welcomes him into a world of cheap beer, easy camaraderie and the promise of Alchemical mysteries that may — or may not — put Dud on the path to recover the idyllic life he’s lost.

I also thought: trying way too hard. 

But, um..guess what.

really liked it.

Not loved. Not thought was the Best Show Ever. But I’ll keep watching it, for sure. Here’s what I liked – and guess what – depending on the direction of the show over the next couple of weeks, yes, a full post on it will be coming. Because guess what – there’s a definite Catholic sensibility about the piece, something I can smell a mile – or a continent  – away, and sure enough, from an interview with the creator of the show, short-story writer Jim Gavin:

The first image in the book is of martyrdom! You can’t escape a Catholic childhood. My parents made a lot of sacrifices to put us through Catholic school. I’m a typical lapsed Catholic and have problems with the church for all the reasons you might imagine, but in my adult life I’ve discovered some of the theology and find a lot of beauty in it. There’s so much beauty in something like Dante.

Isn’t Dante best known for writing about the nine circles of hell?

(Laughs). Yeah — the beauty of hell! I’m a weird Catholic nerd. I like theology and the idea of mercy really runs through the book. A lot of the characters secretly wish for the world to take mercy on them for just one second. It’s very un-American to ask for help — we almost have to be taken by the collar.

So what’s the Catholic sensibility? I won’t commit fully yet, but right now, two episodes in, it’s about seeking wholeness and a place in the world despite loss, disappointment and a continual sense of indebtedness that seems to define the life of every character: everyone owes someone, everyone’s scrambling to meet that debt, everyone’s life is defined by the debt. Is there hope for restoration? Is there a way to lift the debt? Is there mercy – anywhere?

The answer seems to be maybe. And maybe it’s in this place, a place that Dudley, the ex-surfer at the center, happens upon. He finds a lodge ring in the sand on the beach, unsuccessfully tries to pawn it, and then runs out of gas in front of the lodge, a place he’s lived near his whole life, but never recognized for what it is until now because he’d just happened upon a sign.

So yearning, brokenness, an intuition that there’s something more and then finding it – perhaps even being led to it –  in a place rich with signifiers, a place where people gather in community, a place where mystery – perhaps even a merciful mystery –  is encountered: Catholic.

Ernie: Once we can see that you are dedicated, there's a whole secret 
ceremony.
Dud: Cool, a secret.  What happens at the ceremony? 
Ernie: Well, I can't tell you that.But basically, there's a solemn oath, 
and then, we will begin to entrust you with the mysteries.
Dud: Entrusted with the mysteries.That's so cool. That's all I ever wanted.

I’m prepared for disappointment, but yeah – for the moment, I’m in.

What else did I like about it: The cast and the look is refreshingly diverse – the Lodge’s membership is male and female, of varied backgrounds.  It’s got some familiar faces in it – David Pasquesi, who plays Selina Myers’ ex-husband in Veep is a delightfully loopy “apothecary” here and Adam  Godley – Elliot in Breaking Bad – is the British liason from Lynx HQ to Lodge 49, apparently.

Eating/Cooking: We ate the Ropa Vieja last night, and it was excellent.

 

 

Read Full Post »

She was, after the Blessed Virgin herself, the most widely-venerated saint of the Medieval period, and July 22 is her feast day. Yes, it’s a Sunday – so we don’t celebrate it. But we’ll celebrate anyway.

As Pope St. Gregory the Great said of her (as is quoted in the Office of Readings today)

 We should reflect on Mary’s attitude and the great love she felt for Christ; for though the disciples had left the tomb, she remained. She was still seeking the one she had not found, and while she sought she wept; burning with the fire of love, she longed for him who she thought had been taken away. And so it happened that the woman who stayed behind to seek Christ was the only one to see him. For perseverance is essential to any good deed, as the voice of truth tells us: Whoever perseveres to the end will be saved.
  At first she sought but did not find, but when she persevered it happened that she found what she was looking for. When our desires are not satisfied, they grow stronger, and becoming stronger they take hold of their object. Holy desires likewise grow with anticipation, and if they do not grow they are not really desires. Anyone who succeeds in attaining the truth has burned with such a great love. As David says: My soul has thirsted for the living God; when shall I come and appear before the face of God? And so also in the Song of Songs the Church says: I was wounded by love; and again: My soul is melted with love.
  Woman, why are you weeping? Whom do you seek? She is asked why she is sorrowing so that her desire might be strengthened; for when she mentions whom she is seeking, her love is kindled all the more ardently.
  Jesus says to her: Mary. Jesus is not recognised when he calls her “woman”; so he calls her by name, as though he were saying: Recognise me as I recognise you; for I do not know you as I know others; I know you as yourself. And so Mary, once addressed by name, recognises who is speaking. She immediately calls him rabboni, that is to say, teacher,because the one whom she sought outwardly was the one who inwardly taught her to keep on searching.
I wrote a book about St. Mary Magdalene, rather horrendously titled De-Coding Mary Magdalene (an allusion to the previous DVC-related book…I argued against it, but…lost)…but I did enjoy researching and writing the book – the history of MM’s cultus is quite revealing about both Western and Eastern Christianity. The Da Vinci Code moment has mercifully past, but I hope St. Mary Magdalene’s hasn’t.
Our Sunday Visitor took the book out of print, but I’ve republished it in digital form under the title Mary Magdalene: Truth, Legends and Lies. You can purchase it for .99 here. 
Over the past week, I’ve excerpted portions of the book. Scroll back to see those excerpts.

Mary Magdalene was an enormously important figure in early Christianity. She was, after the Blessed Virgin Mary, the most popular saint of the Middle Ages. Her cultus reveals much about medieval views of women, sexuality, sin, and repentance. Today, Mary Magdalene is experiencing a renaissance, not so much from within institutional Christianity, but among people, mostly women, some Christian, many not, who have adopted her as an inspiration and patron of their own spiritual fads, paths, and fantasies.

Mary Magdalene is the patron saint of contemplatives, converts, pharmacists, glove makers, hairdressers, penitent sinners, perfumers, sexual temptation, and women.
This book is a very basic introduction to the facts and the fiction surrounding Mary Magdalene. We’ll unpack what Scripture has to say about her identity and role in apostolic Christianity. We’ll see how, very soon after that apostolic era, she was adopted by a movement that remade her image in support of its own theological agenda, a dynamic we see uncannily and, without irony, repeated today.

We’ll look at the ways in which both Western and Eastern Christianity have described, honored, and been inspired by her, and how their stories about her have diverged. During the Middle Ages in the West, Mary Magdalene’s story functioned most of all as a way to teach Christians about sin and forgiveness: how to be penitent, and with the hope of redemption open to all. She made frequent appearances in religious art, writing, and drama. She inspired many to help women and girls who had turned to prostitution or were simply destitute. She inspired Franciscans and Dominicans in their efforts to preach reform and repentance.

It all sounds very positive, and most of it, indeed, is. That’s not, however, the idea we get from some contemporary commentators on Mary Magdalene’s historical image.

Many of you might have had your interest in the Magdalene piqued by the novel The Da Vinci Code, by Dan Brown. In that novel, Brown, picking up on strains bubbling through pop culture and pseudo-historical writings of the past fifteen years or so, presents a completely different Mary Magdalene than the woman we meet in the Gospels and traditional Christian piety. She was, according to Brown, Jesus’ real choice to lead his movement; a herald of Jesus’ message of the unity of the masculine and feminine aspects of reality; a valiant and revered leader opposed by another faction of Jesus’ apostles led by Peter; the mother of Jesus’ child; and in the end, some sort of divine figure herself. Mary Magdalene is no less than the Holy Grail herself, bearing the “blood” of Jesus in the form of his child.

A glorious figure, indeed, was this Mary Magdalene, but one that a patriarchal church could not permit to flourish. So, the story goes, a new image of Mary was created: that of the penitent prostitute. This Mary Magdalene, degraded and demeaned, was the tool of a conspiracy to degrade and demean women in general, and to bury the “truth” of Mary Magdalene’s leadership in early Christianity once and for all.

…….

The Magdalene-Spouse-Queen-Goddess-Holy-Grail theories are not serious history, so, frankly, we are not going to bother with them until the final chapter, and then only briefly. What we will be looking at — the history of the person and the imagery of Mary Magdalene — is daunting, rich, and fascinating enough.

The contemporary scholarship on Mary (and, indeed, on much of the history of Christian spirituality and religious practices) is growing so fast and is so rich that all I can do here is simply provide an introduction. A thorough, objective introduction, I hope, but the fact is that the burgeoning scholarship on Mary Magdalene is quite vast, and much of it, particularly that dealing with the medieval period, is not yet available in English. I have provided an annotated bibliography at the end of this book for those readers interested in pursuing this subject in more depth.
Our brief survey will undoubtedly be revealing, as we rediscover how deeply Mary Magdalene has been revered, used, and yes, misused and misunderstood by Christians over the centuries. The story, I hope, will be provocative in the best sense. For the fact is, the greatest interest in Mary Magdalene in the West today comes from those outside of or only nominally attached to the great course of traditional apostolic Christianity. Roman Catholics, in particular, seem to have lost interest in her, as, it must be admitted, they have in most saints.

Lots of people are listening to a Magdalene of their own making, a figure with only the most tentative connection to the St. Mary Magdalene of centuries of traditional Christian witness.

May the story recounted in the book play a part in reclaiming Mary Magdalene, so that we may hear her speak clearly again, as she does in the Gospels: for Jesus Christ, her Risen Lord.

***

From Pope Benedict XVI:

The story of Mary of Magdala reminds us all of a fundamental truth: a disciple of Christ is one who, in the experience of human weakness, has had the humility to ask for his help, has been healed by him and has set out following closely after him, becoming a witness of the power of his merciful love that is stronger than sin and death.

****

In 2012, we went to Mass a couple of times at La Madeleine.  Here’s a post on it, and below is a lousy photograph of the the altarpiece, St. Mary Magdalene being transported to heaven:

 

Read Full Post »

Older Posts »

%d bloggers like this: